Matthew 14:33

Mat_14:28; Mat_14:33

And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water.

Impulse and regulation

There are two powers working side by side under which Christ has taught us He means every true Christian life shall move forward, undervaluing neither the one nor the other. One of these is the impelling power, impulse. This impulsive part of religious character is indispensable. St. Peter was right in his outset Bid me come to Thee, etc. The other is the regulating power. It is this that keeps alive the life that has been awakened, and fulfils the good intentions. Impulses spring up in the region of feeling. Their continuance, regulation, and practical results, depend on the conscience and the will. It is easy to reach the transition point between impulse and principle; some reach it as soon as danger threatens. How shall I turn the ardent impulse of penitent faith into consistent piety? By leaving no good impulse to grow cold or waste in a neglected sentiment, but by embodying it immediately in its corresponding action; in other words, by Christian regulation. Steadfastness will come as you are really planted in Christ. (Bishop Huntingdon.)

The religion of impulse

The religious feeling is the soul of humanity. It may exist in these three forms:

I. Acting without intellect, under the control of the external.

II. Acting under intellect-controlled by the judgment. This is as it should be.

III. Acting against intellect. This is the religion of impulse, and it is here exemplified by Peter in three aspects.

1. Urging an extravagant request. Men are not made to walk on water; were never known to do so; have no capacity for it. To guard against this evil, we must study general laws, cultivate self-command, and seek Divine guidance.

2. Impelling to perilous conduct. One foolish act has often plunged men into a sea of difficulties.

3. Corrected by a merciful God. Christ first allows full liberty for the play of passion and freaks of folly. Then He helps, if asked to. And, lastly, He exposes the error-Wherefore didst thou doubt? Peter ought not to have engaged in the act without faith-and faith implies the full action of intellect. Do not act from impulse-nor even from custom or habit. Act ever from faith. Remember that faith implies intellect, evidence, and reliance. (D. Thomas, D. D.)

Peters unwise experiment in faith

1. His walking on the sea was needless. There is no pressing necessity shutting him up to this sea-walk-ing; but it is faith experimenting in high and holy things. No important end to be served.

2. He asks permission to do that which is not commanded by Christ. Peter asks help to do what Christ had not done; to walk on the sea for the walkings sake. This Christ permits to prove what is in him, but not to his honour or comfort. A salutary discipline.

3. Yet Christ does not fail Peter; it is not the power or word of Christ that gives way, but only the faith of Peter in this power or word. So long as he looks to Jesus this word supports him. It is easier to believe in the ship than on the waters. Now he fears, his faith gives way. Peter in his extremity cries aloud to Jesus. He has not faith enough to walk on the waters, but enough to cry for help. (A. M. Stuart.)

Walking on the waters

It is not difficult to discover the characteristics of St. Peter as they come out here. Whatever he felt for the moment was sure to come out in his words or actions. It is easy to blame and say that Peter should not have been so eager to meet his Lord, or he should have maintained his faith to the last. But we must not forget that the very height to which his faith had for the moment attained, exposed him, more than others, to the temptation of unbelief. They who sit securely in their boats are not liable to sink. The men of even temperament cannot understand an experience such as this. They know nothing of ups and downs. Where the hills are highest the ravines are deepest, Peter must not, therefore, be unduly blamed. We learn from the incident:

1. That when His disciples are in danger of being carried away by earthly influences, Christ sends them into trial. If we are bent on something which shall endanger our spirituality, God may send us serious affliction to keep us out of mischief.

2. That while our trial lasts the Lord prays for us.

3. That when Christ comes to us in our trials we are able to rise above them. He did not come at once. He came over the big waves which constituted their trial. He makes a pathway into our hearts over the affliction which distresses us. The disciples did not know Christ when he came. Have we never mistaken him? When Christ comes, and is recognized, He brings relief. (W. M. Taylor, D. D.)

Failure teaching humilit

y:-Peter required a lesson in humility: and it is instructive to observe in what way he received the lesson from our Lord. He did not meet the erring disciple with sharp and sudden reproof. He did not refuse the mans petition; but He taught the required lesson by its very fulfilment. We have seen a father adopt the same plan in giving a lesson to his son. The boy was anxious to carry a heavy burden, believing that he was able for the task. The father let him try; and as the little arms struggled and quivered, and failed, the little mind was taught its own weakness, and the little heart was truly humbled. Just so when Peter asked to walk with Jesus upon the water. He said, Come. The request is granted, but not approved; and Peter is left to try the work in his own strength, and fail through inglorious weakness. (P. Thompson.)

Failure in the midst of success

He failed in the midst of success. It is difficult to carry a full cup, or walk upon the high places of the earth. It is more difficult to walk erect, and firm, and far among the tossing waves of adversity. The movement of Peter at the outset was grandly courageous. How truly the other disciples would gaze upon him with admiration! He stepped over the little boat; placed his foot upon the rising billow; walked step after step with perfect safety. It was a great moment in the mans life; but it was a greatness for which the man was not equal. His nerve was too weak to carry the full cup, or bear the heavy burden, or tread the stormy water. He failed in the hour of triumph, and lost all by not looking to Jesus. The word is very touching. When he saw the wind boisterous, he was afraid. There was the defect. He looked to the raging winds and the surging waters. He looked to the danger, and not to the Saviour. He forgot the power of Christ, and trusting to himself, and trembling like a breaking wave beneath the boisterous wind, he began to sink. The work was done, and the lesson learned, with great rapidity. His faith, and courage, and devotion, were not so great as he imagined. He discovered his helplessness, and prayed for safety. Lord save me; and now the daring man was brought to regard the Lords band as the fountain of spiritual strength. (P. Thompson.)

Peter in the storm

1. The presumption of faith-Bid me come to Thee on the water.

2. The power of faith Come.

3. The weakness of faith.

4. The power of prayer. (T. Dale, M. A.)

The earnest prayer

I. We must feel our need of salvation.

II. We must know the only source of salvation.

III. We must pray individually for salvation. (W. D. Harwood.)

The fear of Peter when walking on the water

I. The fear which Peter betrayed on this occasion.

1. The transient nature of our best and strongest feelings when they are not kept alive by Divine grace.

2. The danger of needlessly putting to the trial cur highest graces. Never make a presumptuous display of grace.

II. The cause of Peters fear. When he saw the wind boisterous, etc. Here we are taught not to be unmindful of our dangers, but to keep our thoughts fixed on the greatness and faithfulness of Christ when we are surrounded by them.

III. The consequence of Peters fear. He began to sink. Our support in dangers and trials depends on our faith.

IV. The prayer which the fear of Peter drew from him.

1. In all our troubles, if we are Christians, we shall be men of prayer.

2. The fears of the real believer, however strong, are still accompanied with a cleaving to Christ.

V. The connect of Christ towards him.

1. There is no situation in which Christ cannot help us.

2. There is no state in which Christ will not save us. (C. Bradley.)

Doubting a hindrance to the Christian life.

I. St. Peters desire-Bid me come unto Thee. The truthfulness of the Bible seen in the striking preservation of the individuality of the characters brought into view. Peter uniformly rash. Many a time does the yearning spirit of the believer say, Bid me come, etc.

1. There is the memory of joys of which earth knows nothing, experienced in His Presence.

2. There is the consciousness of security from every harm.

3. The confidence created by so many trials of His love. No wonder that this desire of Peter should be the longing of Christs faithful followers.

II. St. Peters failure. The first part of the history show us his daring zeal; now his failing faith. At first his faith laid hold on Divine power, and he was able to tread the waves without sinking. There was an element of wrong in the undertaking; self-confidence again. It was regarding the danger more than the Saviour that made him weak.

III. At the reproof ministered to St. Peter by our Lord. The rebuke was gentle. After all seen of the power of Christ could he doubt? Christ bids us come to Him in the gospel. His power works in those who heed the message. The need and value of true faith in our Lord. There is no happiness without it. (R. H. Baynes, B. A.)

Beginning to sink

There are three conditions of soul.

1. Some think they are sinking, and are not.

2. Some are sinking and do not know it.

3. Some are sinking and miserably do know it.

4. The consequent is evident, what was below you is now over you, your servant has become your master, cares, and anxieties.

5. Your escape is in looking again to Jesus. (J. Vaughan, M. A.)

The cause of sinking

Let me gather up the steps to the sinking:-an emotional state, with abrupt and strong reactions-a self-exaltation-a breaking out, under a good and religious aspect, of an old infirmity and sin-a disproportion between the act and the frame of mind in which the act was done-neglect of ordinary means, with not sufficient calculation of difficulties-a devious eye-a want of concentration-a regard to circumstances more than to the Power which wields them-a certain inward separation from God-a human measurement-a descent to a fear, unnecessary, dishonouring fear-depression-a sense of perishing-beginning to sink. (J. Vaughan, M. A.)

No safety in mere feeling

In the spiritual navigation, it is well to remember that the feelings are the sails, and very quickly and very beautifully do our feelings carry us along while all is favourable. But let once difficulties and temptations come, and if we have only feelings, we shall stop. The best-spread feeling, if it be only feeling, will never make head against a contrary wind. (J. Vaughan, M. A.)

Presumption of early martyrs

Of this nature was that extravagant desire of martyrdom in many of the Primitive Church, when even novices in Christianity, and those of the weaker sex, must needs be thrusting themselves into the hands of the persecutors, when they might easily, and without sin, have escaped them; and thereby exposed themselves to such cruel torments as they were not able to endure, and then did very ill things to be free from them again, to the great dishonour of their holy religion, the deep wounding of their consciences, and their lasting shame and reproach, which they could not wipe off but by a long and very severe repentance. And, indeed, tis no better than knight-errantry in religion thus to seek out hazardous adventures, and lead ourselves into temptations, and then expect that God should support us, and bring us safely off. Tis not faith, but presumption, that engages men so far. (Francis Bragge.)

Christ and mens fears

In this verse are considerable.

1. The Person that spake; the Lord Jesus Christ.

2. Those to whom He spake, viz., the disciples in their present distress.

3. The kind nature and design of Christs speech to them at this time.

4. The argument He used to silence their fears.

5. The time when He spake to them thus comfortably-straightway.

I. Whence is it, that even real delievers may be ready to sink under their troubles. Causes of despondence are: we have not thought of the cross as we ought, or not counted upon it at all, and so have taken little care to prepare for it. Perhaps from our being so long spared, we promised ourselves an exemption from any remarkable trials; or perhaps we mistake the nature, end, and design of afflictions when they come, and so are ready to faint under Divine rebukes. There is a peculiar anguish with which some are overtaken, when they are under apprehensions of approaching death. As to the springs of this-

(a) We are too prone to put from us the evil day.

(b) Death may find us in the dark as to our title to the life to come, or meetness for it.

(c) Conscience may be awakened in our last hours to revive the sense of past sins, and so may increase our sorrows and terrors.

(d) Satan sometimes joins in with an awakened conscience, to make the trial the more sore.

(e) God sometimes withdraws the light of His countenance.

II. What Christ spake to his disciples now, when they were in great distress, He is ready to speak to all His members, whenever they are any of them distressed.

III. What is carried in these comfortable words, and may be gathered from them, for their support. It notes His presence with them and His wisdom, power, faithfulness, and love to be engaged for them. (Daniel Wilcox.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat_14:33. Θεοῦ υἱός] the Messiah. See note on Mat_3:17. The impression recorded in the text was founded, so far as the people were concerned, upon the miraculous walking on the sea itself, and partly upon the connection which existed, and which they recognised as existing, between the calming of the storm and the going on board of Jesus and Peter. οἱ ἐν τῷ πλοίῳ are not the disciples (Hilgenfeld, Schegg, Keim, Scholten), but those who, besides them, were crossing in the boat, the crew and others. Comp. οἱ ἄνθρωποι, Mat_8:27. By means of an expression of this general nature they are distinguished from the μαθηταί (Mat_14:26), who had hitherto been in question. Grotius limits the meaning too much when he says: ipsi nautae. Mark omits this concluding part of the incident, and merely records the great astonishment on the part of the disciples. As it stands in Matthew, it is to be regarded as connecting a traditional amplification with the episode of Peter, which that evangelist has embodied in his narrative, but yet as containing nothing improbable, in so far as it makes it appear that the outburst of astonishment was so great that it expressed itself in the acknowledgment of our Lords Messiahship, especially as it is to be borne in mind that the miraculous feeding of the multitudes (Joh_6:14-15) had taken place but so short a time before. Moreover, this is, according to Matthew, the first time that Jesus was designated the Son of God by men (Mat_3:17, Mat_4:3, Mat_8:29). According to John (Joh_1:50), He had already been so styled by Nathanael; in the present instance He received the designation from those who, as yet, were not of the number of His disciples.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 14:33 . οἱ ἐν τῷ πλοίῳ : cf. οἱ ἄνθρωποι in Mat 8:27 ; presumably the disciples alone referred to. ἀληθῶς θ . υ . εἶ , a great advance on ποταπός (Mat 8:27 ). The question it implies now settled: Son of God.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 33. Thou art the Son of God.] It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have remarked that, when this phrase is used to denominate the MESSIAH, both the articles are used, ε υιος του Θεου, and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work - after their having left all to follow him, c., were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough but that they had any doubts concerning his being the promised Messiah is far from being clear.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) They that were in the ship.—The peculiar description was apparently intended to distinguish them from Peter and the other disciples, and probably indicates that they were the crew of the boat, or some chance passengers, who had no previous knowledge of our Lord and of His works. They too were led, in that moment of wonder, to the confession that the Prophet of Nazareth was more than man, and in this, as far as the Gospel record goes, they anticipated the faith even of the foremost of the disciples. It is significant that Peter’s confession that He was “the Son of God,” or “the Holy One of God” (Joh_6:69), follows shortly upon this.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. the Son of God] See note, ch. Mat_4:6.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they were gone over,.... That is, "the sea", as Munster's Hebrew Gospel adds, the sea of Tiberias, or Galilee;

they came into the land of Gennesaret; the same with Cinnereth, or Chinnereth, or Cinnerot, Num 34:11 in all which places, the Chaldee paraphrase renders it by "Ginusar", the same word that is used in Munster's Hebrew Gospel here: it was a country in Galilee, in the tribe of Naphtali (y), bordering upon a lake, called the lake of Gennesaret; taking its name from the country, or the country from the lake: it was exceeding fruitful, full of gardens and orchards; hence we often read in the Talmud (z), of , "the fruits of Genusar", or Gennesaret, which are said to be exceeding sweet: and it is said to (a) be a country in the land of Israel, in which were many gardens; and by others (b), a place in the land of Galilee (as it was) whose fruits were large and good; and was, as Josephus says (c), thirty furlongs long and twenty broad. And thus the saints, after a long and troublesome passage over the sea of this world, arrive, at last, safe at their desired haven, and enter upon a most delightful country, a paradise, a garden of pleasure; where all delicious fruits and desirable things are enjoyed, even pleasures for evermore; where they shall be led to fountains of living waters, into fulness of joy; where all troubles will cease, and tears will be wiped away; and when they will have leisure and capacity to reflect upon all they have met with in their dangerous, and difficult voyage; and will admire the wonderful grace of God, which has been with them; and his divine power, which has appeared for them, and supported them, and brought them safe to eternal glory; and they ascribe greatness to Christ, as the Son of God, and for ever worship him as the eternal Jehovah, who has done such great things for them, as none but God can do.

(y) Targum Jon. in Deut. xxxiii. 23. (z) T. Bab. Beracot, fol. 44. 1. Erubim, fol. 30. 1. & Pesachim, fol. 8. 2. Vid. Jarchi in Isa. xxviii. 1. & Kimchi in Josh. xi. & in 1 Kings xv. 20. (a) Maimon. in Misn. Maaserot, c. 3. sect. 7. (b) Bartenora, in ib. (c) De Bello Jud. 1. 3. c. 35.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Ver. 33. Of a truth thou art the Son of God] Not by creation, as Adam and the angels, Luk 3:38; Job 1:6. Nor by adoption, as all believers, Joh 1:12. But, 1. By eternal generation, Pro 8:22; Pro 2:1-22. By personal union, Psa 2:7.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

It may be doubted, whether the mystery of the blessed Trinity had been at this time explicitly revealed to the Jews. Most probably not. By "thou art the Son of God," they only mean to bear testimony of his sanctity, and shewed themselves willing to acknowledge him for their Messias, as formerly prophets and holy men were styled, sons of God. Or we may suppose that the Almighty enlightened their understanding by an interior ray of his light, to know a truth which was obscure to others, and therefore they come and adore him. (Jansenius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

33. They that were in the ship — There does not appear that any others were in the ship than the apostles. Worshipped — Reverently bowing and making the following confession. The Son of God — These words can mean nothing less than the memorable confession made soon after in Mat_16:16 : Thou art the Christ, the Son of the living God. This scene doubtless tended to produce the faith for that confession; and surely none could be the more proper person to make it than this same Peter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Matthew only. Then and (Revised Version, de)they that were in the ship; boat (Revised Version). If there were others than the disciples in the boat, as is probable, these also would be included; but the disciples would naturally take the lead. (cf. the notes on Mat_8:23, Mat_8:27) Came and. The Revised Version omits these two words, with the manuscripts. They are due to the analogy of Mat_8:2 Mat_9:18. Worshipped him . (Mat_4:9, note) In Mat_8:27 we read of wonder; here, of homage. Saying, Of a truth (alhywv); cf. Mat_5:18, s.v. "verily." The word seems to imply that the suggestion did not enter their minds now for the first time. Two had, perhaps, heard the words spoken at the baptism, (Mat_3:17) and most of them, if not all, the utterance by the demons in Mat_8:29. Yet these utterances in reality far surpassed what they even nosy imagined (vide infra). Thou art the Son of God (Yeou uio). Although the phrase is not of the definite form found in Mat_26:63 and Mat_16:16, where it is used with express reference to the Messiahship of Jesus, (cf. for the intermediate form, Mat_27:40 with Mat_27:43) yet it is impossible to take it here as merely referring to a moral relation between Jesus and God. Mat_27:54 this might be sufficient (Luke has "righteous"); but here there is no question of coming up to a standard of moral uprightness, but rather of manifestation of power, and this is connected with Messiah. His authority over the elements leads to the homage of those who witness its exercise, and forces from them the expression that he is the promised Representative of God on earth. (Psa_2:7; cf. Mat_2:15, note) Observe, however, that not even so is it a profession of faith in his absolute Divinity. (Kubel"s note on this subject in Mat_8:29 is very good)

The name which disciples found for Jesus.

In a previous homily attention has been given to the name which Jesus found for himself, "The Son of man." Here we have the name for the highest thoughts which disciples could reach concerning him, "The Son of God." Much interest may be found in comparing the leading names given to Christ. God"s name for him. His own name for himself. His disciples" name for him. The name he was to have. The name he wished to have. The name he came to have. "Emmanuel;" "Son of man;" "Son of God." The disciples" confession was made in a moment of wonder at their Lord"s walking on the sea, which convinced them that he was more than man. We need not suppose that they put into the term that full meaning which we associate with it; but they said it to Christ in a spirit of true reverence, offering to him the worship due only to a Divine Being.

I THE NAME "SON OF GOD" DOES NOT REPRESENT OUR FIRST APPREHENSION OF CHRIST. It is intended that the humanity of Christ should make the first impression upon us. At first sight he is the "Man Christ Jesus." St. John is even supremely jealous of the truth that "Jesus is come in the flesh." It may be doubted whether any arguments for the Divinity of Christ can be effective until the truth of his humanity has been fully apprehended. What requires to be seen clearly is that the humanity of Christ cannot be fully and adequately set forth without producing the conviction that he was more than human. What the orthodox party needs to secure is a complete representation of our Lord"s humanity. Imperfect representations have laid the basis of erroneous doctrines concerning our Lord"s Person. We begin with his full humanity.

II THE NAME "SON OF GOD" REPRESENTS ADVANCED CHRISTIAN ATTAINMENT. Hardly in the instance now before us, which is better regarded as an anticipative exclamation of what would be more intelligently and more considerately stated by and by. We have also to remember that the Jews commonly spoke of tradesmen as "son of the trade," and these disciples may but have intended a figure for the good man, the "Son of God." But the term was subsequently used with its fullest meaning. It represents the advanced spiritual apprehension of Christ. He is "the Son of God with power." The conviction of the Divinity, or Deity, of Christ is seldom or ever reached by arguments. It is the conviction which comes to men by personal dealings with Christ; personal experiences of his power. At first we know him as our Saviour; by and by we know him as our God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thou art the Son of God - They mean, the Messiah.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

33. They that were in the ship came and worshipped him. Not only did they approach him with an outward unforbidden gesture of worship, “but they avowed him, for the first time collectively, to be the Son of God.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

33. θεοῦ υἱὸς εἶ. A son of God. The higher revelation of the Son of the living God was not yet given. See ch. Mat 16:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33.] These persons were probably the crew of the ship, and distinct from the disciples. On θεοῦ υἱός, see note, ch. 4:3. It is the first time that our Lord is called so by men in the three synoptic Gospels. See ch. 3:17; 4:3; 8:29: and Joh 1:34, Joh 1:50. This feeling of amazement and reverence pervaded the disciples also: see the strong expression of Mar 6:52.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

33. And they in the boat worshipped Him, saying, Truly, Thou art God’s Son.] Mk. has: “And they marvelled exceedingly in themselves. For they understood not about the loaves; but their heart was hardened.” For the omission of this statement, see Introduction, p. xxxiii.

For προσκυνεῖν as characteristic of Mt., see on 2:2.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.